When the sacrificial rites had reached their completion, creation itself had unfolded just as desired. It was time to offer all the vessels—both the ordinary ones and those set apart for special purposes—into the sacred fire. In the same spirit, the sacrificial post, the prepared kuśa grass, and everything connected with the officiating priests, the sacrifice, and the objects of meditation and contemplation were to be removed. The ladle, the Cosmic Person, the bonds—indeed, every element of the ritual—was to be released, as instructed by the Brahman. At that very moment, following the prescribed order, these offerings were made into the sacrificial fires—the gārhapatya, the dakṣiṇāgni, and others, O great sage. Even in the previous fire, as oblations were offered in turn, the Cosmic Person—the very source of the universe—was to be contemplated at each and every place. Purified by mantra and pure in conduct, the deity of sacrifice, who embodies the universe, lord of all worlds, and creator of all, becomes manifest at those sacrificial pits. Viṣṇu himself is present in each fire: in the Āhavanīya fire, he appears in a white form; in the southern fire, he is dark; and in the gārhapatya, the fire of the householder, he is yellow. Viṣṇu abides in all these places at all times; indeed, there is nothing anywhere that is devoid of Viṣṇu, the source of all. After the consecrated water had been led forth with mantras, it was called praṇīta, and the auspicious river was also known by that name. When this praṇīta water was purified with kuśa grass, drops of it fell as the act of purification was performed. Wherever those drops landed, sacred fords arose, endowed with merit, O best of sages; bathing in them grants the fruit of sacrifice. These fords are always adorned by the god of gods, the wielder of Śārṅga, and their series of steps provide a means for all to ascend to Vaikuṇṭha. Where purified kuśa grass fell upon the auspicious earth, the offering with kuśa grass was declared, bestowing abundant merit. All who are satisfied with kuśa grass are said to have received the kuśa offering; and afterwards, Gautamī also joined there for another reason. When praṇīta water was present, O wise one, a gathering of praṇīta occurred; and at the place of the kuśa offering, that ford became known as Kuśatarpaṇa. There, north of the Vindhya, I established a sacrificial post that became revered throughout the world and served as a refuge of Viṣṇu. A sacred fig tree arose there, inexhaustible and glorious; it is eternal, assuming the form of time, and by remembering it, one attains the merit of sacrifice. This worship of my deity is called Daṇḍakāraṇya; when the sacrifice was completed, I propitiated Viṣṇu with devotion. He who is called the Cosmic Person in the Veda—from whom the manifest form arose, from whom I myself was born, and by whom the world is transformed—having bowed to that lord of gods, I established the auspicious place of my deity's worship, extending twenty-four yojanas. Therefore, even today, three sacrificial pits remain, O Nārada, which are forms of Viṣṇu, the lord of sacrifice and wielder of the discus. From that time onward, the worship of my deity has been proclaimed; even a worm or insect dwelling there ultimately becomes eligible for liberation. The Daṇḍaka forest is called the seed of righteousness and liberation; especially, the region embraced by the Gautamī became supremely holy. Whoever performs bathing, charity, or other rites at the confluence of the sacred streams, or even offers kuśa grass there, attains the highest state. Recitation, study, or even listening with devotion is known to grant all desires, bestowing both enjoyment and liberation. The wise declare that on both banks there are sacred fords—eighty-six thousand in number—where merit has been previously described. O sage, even in Vārāṇasī, the Kuśatarpaṇa is supreme; there is no other ford like it among all moving and unmoving beings. Even the remembrance of this ford destroys sins such as brahmin-murder; it is said to be the gateway to heaven on earth. It is known as Manyutīrtha, the destroyer of all sins; by remembering it, all desires are granted and sins destroyed. Let me tell you its greatness; listen attentively, O sage. Once, a great battle erupted between the gods and the demons. The gods did not prevail; instead, the demons were victorious, and the hosts of gods, defeated and shaken in spirit, turned away. Seeking safety, they approached me and asked for a means of protection. I instructed them, "Go to the Gaṅgā." There, on the bank of the Gautamī, they praised the god Maheśvara, who is naturally blissful, free from decline and effort, and beautiful. All the gods would obtain from Maheśvara the cause of victory; and so, with "so be it," the hosts of gods began to praise Maheśvara. Some performed austerities, others danced, some bathed, and others worshipped. Then the blessed Maheśvara, wielder of the trident, pleased by their devotion, spoke to the gods: "Choose whatever you desire." The gods replied, "O lord of gods, grant us for victory a most praiseworthy man, one who stands at the forefront in battles. Relying on whose strength of arms we may be happy." Maheśvara replied, "So be it." By his own energy, the Supreme Lord fashioned someone named Manyu, exceedingly fierce, as the leader of the divine army. Having bowed to him, all the gods, after bowing to Śiva and returning to their own abodes, stood ready for battle together with Manyu.